at Point Victory, near Cape Victoria, a cairn and a tin case, the latter containing a paper, signed on the 25th of April, 1848, by Captain Fitzjames, which certified that the ships _Erebus_ and _Terror_ were beset with ice on the 12th of September, 1846; that Sir John Franklin died on the 11th of the following June; and that the ships were deserted on the 22nd of April, 1848. Some skeletons and other relics were afterwards discovered; but the precise nature of the sufferings endured by these heroic men is swallowed up for ever in the icy silence of the Polar Seas. The rapid development of Tractarianism in the Church of England drew forth from the Archbishop of Canterbury a letter to the clergy of the Established Church, dated January 11th, 1845. His Grace forbore from giving any authoritative opinion on the practices recently introduced, but recommended moderation, forbearance, and mutual concession. Where the Tractarian innovations had been submitted to quietly, he thought they should be continued; but where they had been violently opposed, he advised the clergyman not to insist on their observance. Uniformity in the mode of conducting public worship he regarded as extremely desirable; but, as the Rubric was not very consistent with itself, he admitted that its authors might possibly have contemplated the existence of some diversity, when sanctioned by convenience. Nothing could be more amiable than the feeling which prompted this address; but it was clearly unfitted to appease the feelings of either the Tractarians or the Anti-Tractarians. Both sides were committed to the most extreme views, which they advocated with mutual bitterness. Eight days after the publication of the Archbishop’s circular, there was a disturbance in St. Sidwell’s Church, Exeter, arising out of the Puseyite practices of the Rev. Francis Courtenay. The matter was referred to the Bishop of Exeter by the Mayor, and the former wrote to Mr. Courtenay, recommending him to give way at the request of the civil authorities, and not to persist in wearing the surplice in the pulpit, unless his conscience should require him to do so. At the present day it seems a ridiculous wrangling over trifles to dispute whether a clergyman shall wear a surplice or a gown; but it should be recollected that these trifles were commonly held to be the outward manifestations of a fixed determination on the part of all Puseyite clergymen to assimilate the Church of England to the Church of Rome. If the opposition to the surplice was trivial, so also was the determination to wear it: if the wearing of the surplice involved a serious principle on the one side, the resistance involved an equally serious principle on the other. Yet the Archbishop of Canterbury thought that a few kindly words would compose these heart-burnings, which had already destroyed the peace of the Church, and now threatened its very existence.